Israel's conduct; God's sovereign mercy and grace

In Psalm 78 the conduct of Israel is discussed by wisdom,
historically as regards the whole people, but with very important
principles brought out. There was not only a redemption of old, to
which faith recurred, but a testimony given, and a law to guide
Israel's ways, that they should make them known to their
children. But the fathers had been a stubborn and rebellious
generation. Now, the law and the testimony were given that the
children might not be like their fathers; but they were, and their
history is here brought out. God, therefore, chastened them; there
was direct open government in respect of their ways. For all this
they sinned still. At the moment of chastisement they turned to
Him. Nevertheless they did but flatter Him with their mouth, their
heart was not right with Him, nor they stedfast in His
covenant. But He showed compassion, also forgave, remembered they
were but flesh. Yet after Egyptian signs they forgat Him; brought
into the land, they turned to idolatry. When God heard this, He was
wroth and greatly abhorred Israel. On the ground of this
government, under law and testimony and compassionate mercy, Israel
was wholly given up, the tabernacle forsaken, the ark delivered
into captivity and the enemies' hand. The people also were
delivered over to judgment. But Jehovah's love to His people in
grace was not weakened, and the sorrow they were brought into
called out that love. He awoke, as one out of sleep, and smote His
enemies, and put them to a perpetual shame. But now He had
interfered in grace in His own proper love to His people. It was
not governmental blessing on condition of obedience, but the
interference of grace, when disobedience had, on the principle of
government, brought in complete judgment, in spite of compassion
and mercy. Sovereign mercy now had its place. Old blessings had put
Joseph as natural heir; he had the rich and double portion. God
chose Judah. He chose Zion. This gave it its importance. It is the
place of love in grace, when all had failed under law, even with
the fullest compassionate patience. He built His sanctuary. That is
not directly presented as the subject of electing goodness, but He
chose David when in the humblest condition, who then fed His
people.

In this most beautiful psalm we have the most important
principles possible. Viewing Israel as established on the ground of
government in Sinai, on law mixed with compassion, Israel had
entirely failed, was abhorred, cast off. A total breach had been
made; the ark of the covenant, the link between Israel and God, the
place of propitiation, and His throne, given up to the enemy. But
God, whose sovereign love to His people had come in in power to
deliver, had chosen Judah, Zion, David, and set up a link in grace,
and by deliverance after failure. Faith can go back to God's works
in redemption, but not to man's conduct under law. Psalm 78 is the
converse of Psalm 77. Yet in Israel all this is declared to produce
that which grace will effect in the last day that value for the law
in the heart which will make them teach it to their children
(compare Gen. 18: 17-19; see Exodus 34). Mercy put Israel again
under the condition of obedience. Here power delivers, after they
have failed even under this, and judgment is come, God acting
according to His mind of love. Pure law they never were under in
fact; the tables never came into the camp (compare 2
Cor. 3). Moses' face shone only when he had seen God, when he went
up the second time accepted in grace; but for Israel, this was
putting them back under law. It is grace, and law brought in after
it, which is death and condemnation. This is impossible with
substitution; but this place, of course, Moses could not
take. "Peradventure I shall make an atonement for your souls."
"Blot me out, I pray you." No, was the answer; the soul that sins,
it will I blot out. This was law and (as we see here, and as is
definitely stated in 2 Corinthians 3) ruin.